An Enochian Ritual of the Heptagram by Benjamin Rowe

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A Ritual of the Heptagram

by Benjamin Rowe

Copyright 1990, 1992 by Benjamin Rowe

ermission is granted to distribute this work in electronic form, with the these conditions:

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Ritual of the Heptagram

he magickal circle has the Heptagram inscribed, with its points touching the circle. Topmost point

rected east. Glyphs of the planets or other appropriate sigillia should be drawn within the angles of

eptagram. For invocations, the lotus wand or a planetary wand should be used. Either wand or theword may be used for banishings.

rcumambulate the magickal circle with the magickal weapon directed outwards.

ake the sign of Osiris Risen. Recite:

R, N, I

od, Resh, Nun, Yodis, Horus, Set, Thoth

he linking of the Earth with the Stars!

is - Nature, the Fullness of Earth! Horus - Warrior, the Triumph of Sol! Set - Apostate, Seed of

ebellion! Thoth - Perfection, Uniting them all!


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o to first point of Heptagram, draw the Heptagram of Saturn, invoking: ShBThAI, unmoving, horiz

perception, by IHVH ALHIM I invoke you!. Go clockwise following the lines of the Heptagram,

awing the Heptagrams of the planets and invoking the divine names & planets in this order:

h point:

hMSh, thou Sun, by IHVH ALVH VDOTh I invoke you!

h point:

BNH, whiteness in night, ShDI AL ChI enlivens you!

d point:

ADIM, ruler of forces, by ALHIM GBVR I invoke you!

h point:

VKB, fleet star, ALHIM TzBAVTh moves you!

nd point:

zDQ, righteous one, by AL I invoke you!

h point:

VGH, brightness of morning, IHVH TzBAVTh is your god! Complete the hexagram by returning t

e first point. 4:

eturn to the center of the circle, face east. Recite:

is - Nature, the Fullness of Earth!

orus - Warrior, the Triumph of Sol! Set - Nay-Sayer, Seed of Rebellion! Thoth - Perfection, Unitin

em All!

ake the sign of Osiris Risen.

ymbolism and Visualizations.

This brief ritual was designed as a general planetary invocation and banishing, to be used when

voking the Heptarchic Royalty and the angels of the Table of the 49 Good Angels. The symbolism

ese divine beings is based on the number seven rather than six, with Sol being treated as one amonuals, instead of being given a place of primacy. The ritual can also be used as a substitute for the

exagram Ritual in other, non-Heptarchic workings.

he preferred form of the Heptagram is the G.D. version. Going clockwise from the topmost point, th

anets are attributed to the points in the order of their apparent rate of motion, from slowest to fastes

his is identical with the order of their corresponding sephiroth in the Tree of Life. I use this orderincause when the Heptagram is drawn, the planets' points are touched in the order of the days of the

eek. Thus this version of the Heptagram embodies both macrocosmic and microcosmic aspects of t




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anetary powers.

he orientation of Heptagram inscribed in the magickal circle is arbitrary. One can make valid argumr several different orientations, and the magician should use the orientation that fits his own

eferences.

o draw the invoking heptagram of a planet, start at the point attributed to the planet and move

ockwise. The banishing Heptagram is drawn by starting at the same point and going counter-clockw

he glyph of the planet is drawn in the center of the completed Heptagram.

Points 2 and 3 of this ritual describe a complete cycle. Point 2 represents the raising of the Earth to

ars by expansion of the elementally-based formula of INRI/IRNI to include the entire Tree of Life.

oint 3 represents the response of the macrocosmos being fixed in matter.

he spoken portion of point 2 is a revision of the G.D. Hexagram ritual and the keyword INRI to

nform with an initiatory system shown to me by the Enochian spirits. This system is described in th

apbook Enochian Temples and the related papers in the Archives. Readers interested in the fine de

the system should consult those documents. Briefly, this system divides the Tree of Life into fourctions instead of the three major divisions of the G.D. system, and views initiation as a more dynam

ocess than the G.D. does. The four stages are:

is - Lunar-planetary stage. Corresponds to the Outer Order of the G.D. system. Elemental Earth,

trological Virgo.

orus - Solar-planetary stage. Corresponds to the transitional grades between the Outer Order and th

rder of the Rose Cross, the grade of Adeptus Minor, and the paths between that grade and the full

dept grades. Elemental fire, astrologically Sol/Aries.

et - Solar-systemic stage. Corresponds to the full Adept grades, and the paths connecting these grad

ith the grades of Magister Templi and Magus. Elemental water, astrologically Scorpio.

hoth or Nepthys - Cosmic stage. Corresponds to the "Secret Chiefs" of the G.D., or the Order of the

A. in Crowley's system. Normally Thoth is attributed to the last I of IRNI as ruler of the Sphere of

xed Stars. In this ritual Nepthys, in her aspect as a goddess of perfection, is substituted to maintain

lance between the masculine and feminine forces. Elemental Air, astrologically Mercury / Aquariu

hoth) or Libra (Nepthys).

helemic magicians might want to consider the correspondence between these four gods and the

elemic quadruplicity of Babalon, Horus, Hadit, and Nuit. There is also a strong correspondencetween the IRNI formula and the fixed zodiacal signs of Taurus, Leo, Scorpio, and Aquarius.

he ritual begins with the sign of Osiris because it is Osiris, humanity, that passes through these four

ages of initiation. The sign of Osiris Risen is used instead of Osiris Slain because Man must have

nquered the worlds of the elements and become the Pentagram before he can enter into the purely

anetary realms. The magician affirms that he has accomplished this task by giving the sign.

he first three spoken lines are an abstract analysis of the keyword, along the same lines as the G.D.

exagram Ritual. The next line celebrates both action of the IRNI formula and the purpose of the ritu

RNI links the Earth with the stars by encompassing the Tree. The ceremony links the Earth with the

ars because the sephiroth with planetary attributes lie between Malkuth and Chokmah, sphere of th




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xed stars. The line also links the abstract preceding three lines with the concrete and qualitative

scriptions of the following four lines, to make the holy seven that is the basis of the ritual.

he final four lines describe the attributes of the four initiatory stages and the corresponding parts of

ee through commemoration of the relevant characteristics of the gods. As these lines are recited, th

ods should be visualized at the four quarters, in backgrounds suggestive of the qualities mentioned.

stance, Isis could be seen standing amidst lush vegetation, Horus standing above a battlefield strew

ith the bodies of his enemies, etc.

In invoking the planets, the lines of the Heptagram are followed in order to tie the planetary power

e Earth. Invoking each point in order clockwise does not seem to produce as stable a manifestationhe large Heptagram within the circle can be viewed as the Heptagram of Earth, and the invoked pow

its sub-aspects. The magickal image of the planet or its sephira should be visualized standing beyo

ch Heptagram after it is drawn.

he invocation of the planets uses the Hebrew planet names and god-names. The English following e

anet's name is a loose translation of the Hebrew inserted purely for emphasis. The variations in

hrasing in the invocations of Luna, Mercury, and Venus ("enlivens you", "moves you", "is your god

e a cabalistic pun on the old Theosophical phrase concerning the worlds in which the uninitiated mLives, and moves, and has his being". The sephiroth corresponding to these planets are the cabalistiuivalents of the Theosophical worlds.

he planet names are used first, to emphasize that the planets are not merely points of light in the sky

pressing the Assiatic aspect of cosmic forces, but the bodies of beings expressing themselves in all

ur worlds; beings whose power and nature qualifies them as gods in their own right.

ur magickal conception of the universe should always conform to the known facts of physical realitior to the advent of space travel, our subjective experience of the planets as moving points of light

ore or less in conformance with the limited objective view. But telecommunications and space prob

ve now provided us with a clearer perspective on their true nature. The subjective experience is noown to be only a product of our relative locations in space.

ut while the new objective view invalidates the naive subjective view of the planets, it actually

hances the magickal view of their natures. Each of the known planets has at least one outstanding

hysical characteristic that is a perfect correspondence to the traditional magickal view of its nature aowers. For instance, Saturn's rings are a graphic symbol of its restrictive and limiting nature. Mars'

rface is covered with iron, the traditional metal of the planet. Mars also has the largest volcano in t

lar system, an order of magnitude larger than any on Earth, confirming the traditional violence of i

ture.

similar alteration must be made in our view of the Earth. She is still the sphere of the Elements -

owhere else in the solar system are they as active as here. Her place as the life-holder is also still se

ut the traditional magickal view of the Earth as the material pole of the matter-spirit duality has to b

odified.

ur space explorations have shown that matter is much the same elsewhere in the solar system as it i

re. There is no reason to think that this sameness can not be extended to the rest of the universe. Th

arth is in no way more "material" than any other place. Our perception of the Earth as different in s

ay from the rest of the universe is purely subjective, and completely relative.




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urther, matter itself has proven to be much different from the naive subjective view. Beneath its

eming palpability is another world of sub-atomic particles; and the further scientists delve into that

maller world, the more it seems that there might be an even smaller world, and smaller worlds yet

yond that one.

he same is true in the physical macrocosm. We have pushed our conception of the universe to the

eoretical limits of direct knowledge, but our knowledge and the very structure of our conception is

ginning to demand that we conceive that universe as being but a limited, relatively local phenomen

bubble in some meta-universal stream of activity.

o our view of the physical universe is proving to be only a slice, a range of phenomena in a continuhose true limits are beyond our perception, perhaps beyond our ability to conceive. Following the l

correspondences the subjective spirit-matter duality described by the Tree of Life must also be see

section of a larger continuum; beyond the horizon of our perception in both the spiritual and materi

rections must exist other realms as yet unperceived. Neither Malkuth nor Kether is an absolute limi

istence, but both are merely the horizon beyond which we can not presently see. Malkuth may be s

the Kether of some sub-microcosmic Tree, and Kether the Malkuth of a larger Tree.

nder this conception, we must abandon the idea of the Earth being irrevocably tied to Malkuth. Vieom the spatial perspective she actually encloses the elements, and the life she holds, within herself.herefore she is properly placed in Binah. Under this same conception Saturn, representing limitation

e "horizon" beyond which we can not see but only speculate, can be taken out of Binah and more

operly placed in Malkuth.

he astrological characters of the two planets have always supported such a move -- a fact that has b

directly recognized by many writers as early as the Golden Dawn era. There is no obvious reason w

e change has not been proposed formally before now. Perhaps it is the fact that the Hebrew divine

mes are the only truly effective means of evocation that has been available, and the Hebrew system

sed entirely on the naive, subjective view in which the Earth was an infinite expanse of stone totallparated from the ethereal realms above. The only system of comparable effectiveness, the Enochia

stem, as yet lacks a framework for invoking the powers of the planets themselves, though the

eptarchy provides an avenue to those powers through angelic intermediaries.

Comments to Al Billings, [email protected]


tt // h ti / hi /h t ht l (5 f 5) [11/3/2001 10 40 17 PM]
mailto:[email protected]:[email protected]

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An Enochian Ritual of the Heptagram by Benjamin Rowe